Chinese
聂·嘉纳古玛茹的弟子哦扎·贝吉云努，他的儿子莲花生，他的儿子罗珠迥乃在世时来到藏地，翻译了很多修法和护教法。译师仲玛所译的《真实事业法会自在母的替身朵玛》是宁玛派最早的译作。班禅·智和译师仁钦桑布共同校订。热纳朗巴说，从拉喇嘛绛曲沃开始所翻译的都称为新派。有些人认为奉行行续和事续的是新派，奉行内三续的是旧派，这完全是不了解密宗。旧译宁玛派也有经、幻、心三部和噶举等噶玛传承，从索、祖、努三族等至今的传承；从伏藏师桑吉喇嘛开始，出现和将要出现的无数伏藏师的伏藏传承。这两者都有各自的教规誓言，数不胜数。像新密一样，通过六部续，可以从普通人那里了解到各自无数的誓言。这里所展示的是新旧续部共通之处。第三，密宗戒律的本质是三门被方便和智慧所摄持。各自戒律的约束方式，也就是身语意三门不庸俗，而是被方便大悲和智慧空性所摄持，这就是密宗戒律的本质。《灌顶功德次第》中说：空性和大悲，无二和非二之理，就叫做密宗。还有，《律经》中说：由方便和智慧所生，通过圆满次第的瑜伽，将蕴、界、处、色，确定为咒语的瑜伽。像这样，各自的誓言约束着续部。第四，分类也有两种：简述四部续的根本堕罪，广述无上瑜伽的誓言。第一种是：分类为事部、行部、瑜伽部、无上瑜伽部四部。各自根本堕罪的数量确定为十三条。时轮金刚中有述，可参考其他典籍。也就是灌顶和加持。
English
The disciple of Nyak Jñānakumāra, O'dran Pelgyi Zhönnu; his son Padmasambhava; his son Lodrö Jungne came to Tibet during his lifetime and translated many sadhanas and protectors of the doctrine. The translation of 'The Authentic Activity Assembly of the Powerful Mother's Substitute Torma' by the translator Drokma is the earliest translation of the Nyingma school. Paṇchen Smṛti and the translator Rinchen Zangpo jointly revised it. Ratna Lingpa said that whatever was translated from Lha Lama Changchub Ö onwards is called the New School. Some people think that those who practice the Kriya and Charya tantras are the New School, and those who practice the three Inner Tantras are the Old School, which is completely ignorant of the principles of Secret Mantra. In the Early Translation Nyingma, there are also the Kama tradition of the three sections of Sutra, Illusion, and Mind, and the Eight Commands, such as the transmissions from the three clans of So, Zur, and Nub up to the present; and the Terma tradition of countless treasure revealers who have appeared and will appear, starting from the treasure revealer Sangye Lama. Both of these have their own inexhaustible doctrines and vows. Like the New Mantras, through the six classes of tantras, one can understand the countless vows of each from ordinary people. Here, what is shown is the commonality of the New and Old Tantras. Third, the essence of the Mantrayana vows is that the three doors are grasped by skillful means and wisdom. The way each discipline is bound, that is, the three doors of body, speech, and mind are not mundane, but are grasped by skillful means, great compassion, and wisdom of emptiness, which is the essence of the Mantrayana vows. In the 'Sequence of Empowerment Qualities,' it says: Emptiness and compassion, the way of non-duality and non-non-duality, that is called Secret Mantra. Also, in the 'Later Tantra of the Vinaya,' it says: Born from skillful means and wisdom, through the yoga of the completion stage, the aggregates, elements, sources, and forms are determined as the yoga of mantra. In this way, each of their vows binds the tantra. Fourth, there are two types of divisions: a brief explanation of the root downfalls of the four classes of tantra, and a detailed explanation of the vows of Anuttarayoga. The first is: The divisions are the four classes of Kriya, Charya, Yoga, and Anuttarayoga. The number of root downfalls is fixed at thirteen for each. It is explained in the Kalachakra, see other texts. That is, empowerment and blessings.
Chinese
关于地的体性和由此产生的誓言，分为两个方面。首先，因为这些誓言也源于灌顶，所以灌顶的体性在四个续部中各有不同。如《吉祥智慧明点续》所说：用水灌顶，宝冠灌顶，在事部续中广为宣说。金刚铃杵，如是之名，在行部续中极为明晰。不退转之灌顶，在瑜伽续中清楚地阐明。那是六种差别的灌顶，那被称为阿阇黎灌顶。瑜伽上师之名，秘密之灌顶胜妙宣说。第三是智慧，第四也如是。如是说，共同明咒的五种灌顶，金刚禁行灌顶和第六种是金刚学徒的灌顶。获得这些灌顶，就可以讲说事行部续，瑜伽续可以听闻。在此之上，如果获得瓶灌顶以上，就是瑜伽部的阿阇黎灌顶，可以讲说瑜伽续以下，可以听闻无上瑜伽续。在无上瑜伽续中，瓶灌顶以上是学徒的灌顶，上面的三种灌顶是金刚阿阇黎的灌顶。因此，大车论中说：在事部续中，通过种姓赋予和随许，仅仅依靠坛城，或者以瓶水灌顶，或者咒语的随许，仅仅通过布施，就说可以成为修习本尊的法器。在行部续中，智慧灌顶和金刚禁行灌顶及第六灌顶的授予，被解释为可以成为法器。在瑜伽部续中，以智慧灌顶为首的五种灌顶，学徒灌顶和金刚阿阇黎的圆满灌顶的授予，被解释为可以成为法器。在无上瑜伽续中，瓶灌顶等四种灌顶的授予，被解释为可以成为修习两种次第道的法器。如是说。第二，关于由此产生的誓言，分为事部续、行部续、瑜伽续三种。首先，事部续的十三条根本堕罪，出自《秘密总续》：从今天开始，你们所有人，一，对于佛法僧三宝，种姓明咒，秘密明咒的众会，以信心而依止。二，恒常对于大手印，
English
Regarding the nature of the ground and the vows arising from it, there are two aspects. Firstly, since these vows also originate from empowerment, the nature of empowerment differs in each of the four tantras. As stated in the Shri Jnana Tilaka Tantra: Water empowerment, crown empowerment, are widely proclaimed in the Kriya Tantra. Vajra bell and vajra, similarly named, are extremely clear in the Charya Tantra. The empowerment of non-retrogression is clearly explained in the Yoga Tantra. That is the empowerment of six distinctions, that is called the Acharya empowerment. The name of the Yoga Guru, the secret empowerment is excellently proclaimed. The third is wisdom, and the fourth is likewise. As it is said, the five common vidya empowerments, the Vajra Discipline empowerment, and the sixth are the Vajra disciple's empowerment. Having obtained these, one can expound the Kriya and Charya Tantras, and the Yoga Tantra can be listened to. Furthermore, if one obtains the vase empowerment and above, it is the Acharya empowerment of the Yoga system, one can expound the Yoga Tantra and below, and one can listen to the Anuttara Tantra. In the Anuttara Yoga Tantra, the vase empowerment and above are the disciple's empowerment, and the three higher empowerments are said to be the Vajra Acharya's empowerment. Therefore, in the Great Chariot, it is said: In the Kriya Tantra, through lineage entrustment and subsequent permission, relying only on the mandala, or empowering with vase water, or the subsequent permission of mantras, merely through giving, it is said that one can become a suitable vessel for meditating on the deity. In the Charya Tantra, the wisdom empowerment and the Vajra Discipline empowerment and the granting of the sixth empowerment are explained as making one a suitable vessel. In the Yoga Tantra, the five wisdom empowerments, beginning with the disciple's empowerment, and the complete empowerment of the Vajra Acharya are explained as making one a suitable vessel. In the Anuttara Yoga Tantra, the granting of the four empowerments, including the vase empowerment, is explained as making one a suitable vessel for meditating on the two stages of the path. Thus it is said. Secondly, regarding the vows arising from that, there are three: Kriya Tantra, Charya Tantra, and Yoga Tantra. First, the thirteen root downfalls of the Kriya Tantra are from the Guhyasamaja Tantra: From today onwards, all of you, 1. To the Buddha, Dharma, and Sangha, the assemblies of lineage mantras and secret mantras, rely with faith. 2. Always to the great mudra,
Chinese
特别是要信奉。3。与持守誓言者友善，对上师要恭敬。4。不要憎恨所有的天神。5。在适当的时候进行供养。6。不要崇拜其他导师的教义。7。经常进行取舍和供养宾客。8。对一切众生怀有慈爱之心，经常依靠并亲近。9。对于喜欢大乘的人们，要努力积累功德。10。要努力念诵，精进修持密咒。11。也要守护密咒续部中所说的誓言。12。对于没有誓言的人，不要给予真言和手印。13。要好好守护密咒续部，并且自己也要证悟它。如是说。第三，行续的十四条根本堕罪是：在《现观庄严论》中说：从今天起，你，我的儿子，舍弃正法和菩提心，吝啬以及对众生，怀有恼害心和损害心这四者，是共同的根本堕罪。断除十不善业，以及发起愿菩提心和行菩提心，咒士应努力受持。因此，在四条根本堕罪之上加上断除十不善业，就是十四条。愿菩提心和行菩提心，因为是密咒共同宣说的，所以不一起计数。因为与大乘相应，所以不单独计算。这是阿里班智达戒律光所说的。第三，瑜伽续的十四条根本堕罪是：在《金刚顶经》中说：除此之外还有十四条，是极为严重的失败。不应舍弃和抛弃，说是根本堕罪。1。你不要杀害众生。2。也不要不予而取。3。不要邪淫。4。不要说谎。5。要完全戒除一切堕落的根源——酒。6。除了为了调伏众生之外，舍弃一切非必要的行为。7。要依止令圣者欢喜的行为，8。要侍奉和尊敬瑜伽士们。9。不要贪求下劣的乘。10。不要背弃众生的利益。11。也不要舍弃轮回。12。不要总是执着于涅槃。13。不要轻蔑天神和非天神的秘密使者。14。不要在年轻的手印、武器等上面设置标志
English
Especially, one should have faith. 3. Be friendly with those who have vows, and respect the lama. 4. Do not hate all the gods. 5. Make offerings at the appropriate times. 6. Do not worship the teachings of other teachers. 7. Always practice acceptance and rejection, and offer hospitality to guests. 8. Always keep a mind of loving-kindness towards all living beings, and always rely on and be close to it. 9. For those who are fond of the Mahayana, diligently generate merit. 10. Strive to recite mantras and diligently practice secret mantras. 11. Also, keep the vows taught in the secret mantra tantras. 12. Do not give mantras and mudras to those who do not have vows. 13. Protect the secret mantra tantras well, and also realize them yourself. Thus it is said. Third, the fourteen root downfalls of the Action Tantra are: In the Manifest Enlightenment of Vairocana, it says: From today onwards, you, my son, abandon the true Dharma and the mind of enlightenment, stinginess, and towards sentient beings, having a mind of annoyance and harm, these four are common root downfalls. Abandoning the ten non-virtuous actions, and generating the vows of aspiration and engagement, the mantra practitioner should strive to uphold them. Therefore, adding the abandonment of the ten non-virtuous actions to the four root downfalls makes fourteen. The vows of aspiration and engagement, because they are commonly taught in mantras, are not counted together. Because they are consistent with the Mahayana, they are not counted separately. This is what Ngari Panchen Tsultrim Ozer said. Third, the fourteen root downfalls of the Yoga Tantra are: In the Vajra Peak Arrangement Tantra, it says: Other than that, there are fourteen, which are said to be extremely serious defeats. They should not be abandoned or discarded, they are said to be root downfalls. 1. You should not kill living beings. 2. Nor should you take what is not given. 3. Do not engage in sexual misconduct. 4. Do not lie. 5. Completely abstain from alcohol, the root of all ruin. 6. Except for the purpose of subduing sentient beings, abandon all unnecessary actions. 7. Rely on actions that please the holy ones, 8. Serve and respect the yogis. 9. Do not desire inferior vehicles. 10. Do not turn your back on the benefit of sentient beings. 11. Do not abandon samsara. 12. Do not always cling to nirvana. 13. Do not despise the secret messengers of gods and asuras. 14. Do not place marks on young mudras, weapons, etc.
Chinese
不做。这些被说是誓言。如是说。无上瑜伽的十四条根本堕罪将在下面展示。第二，详细解释无上瑜伽的誓言，包括简要说明和详细解释。第一是：无上法有二十五种行为，五种姓的律仪，十四条根本堕罪，以及粗重和大手印的传统。这将被解释为总结。第二，解释如何详细获得，首先是没有获得律仪如何获得：坛城和巴嘎，以及世俗和胜义菩提心坛城四者，化为四身自性的四位上师，依次授予具相弟子的宝瓶、秘密、智慧四种灌顶。通过醒、梦、睡眠、深沉、入定四个阶段，净化生起次第的三门所知障，通过生起次第拙火，比喻意义二智慧，修习并使获得四身成为可能。如是说。因此，密咒的根本是灌顶。如《心之明镜》所说：没有灌顶，密咒怎么能成就？以及《最初圣者续》所说：没有灌顶而讲解续部，修习深奥的真如，即使很好地理解了其意义，也会堕入地狱而没有解脱。等等，有无量的圣言。一切誓言的建立也都是从灌顶中产生的。如《根本续莲花堆积》所说：依赖灌顶而宣说誓言。如是说。而且，在无上密中，四种灌顶全部显示。《密集》中说：宝瓶灌顶是第一，第二是秘密灌顶，第三是智慧智慧，第四也是如此。如是说。四种灌顶中，第一是：对于最初的业者，在坛城中，化身为化身的四位外在加持上师是：第一灌顶，介绍五蕴界为本尊，是上师金刚阿阇黎。第二，将菩提心放在弟子的舌头上，使胜义智慧生起，是菩提心金刚阿阇黎。第三，上师父母平等进入的菩提心降到弟子三处，为了生起乐空，是明妃金刚阿阇黎。第四，自生的智慧